the serpents seed Gen. 3.25 or as St. Iohn plainly telleth them children of the Devil 1. Joh. 3.20 Among all whom they fall under the heaviest censure who disclaime all duties of charity as if none could perform them but forthwith they must needes make a ladder for themselves to ascend to Heaven by whereas the Judg himself hath foretold us that they shal be placed on the left hand among the goats who neglect them Mat. 25.41 to whom he will say Depart from me ye cursed into everlasting fire prepared for the devil and his angels for I was an hungred and ye gave me no meate c. v. 42. And when they shal answer when saw wee thee an hungred or thirsty c. v. 44. he shall reply In as much as ye did it not to one of these little ones ye did it not to Mee v. 45. And as for those who decry and explode the word Duty as contrary to or inconsistent with the free grace brought unto us by Iesus Christ let them but consult with these places of Scripture that they may see their error and be better informed The 1 place is Eccles 12.13 Feare God and keep his commandments for this is the whole duty of man But some retort This is in the old Testament Answ 1. The old Testament is Gods word to which our Saviour refers us Joh. 5.39 Search the Scriptures for in them ye think ye have eternal life mark his reason which he backeth the charge with That is to be searched in which ye may have eternal life but in the old Testament ye may have eternal life Therefore the old Testament is to be searched The minor he takes to be granted by themselves ye think so whereto I may well add they who reject that wherein eternal life is to be had or found reject eternal life but they who reject the scriptures extant in our Saviours time which were the old Testament only reject that wherein eternal life is to had or found therefore they reject eternal life it self 2 The Church under the new testament is built upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chief corner stone Eph. 2.20 where by the Prophets we are to understand their writings contained in the old Testament for whatsoever things were written afore time were written for our learning as well as for our comfort Rom. 15.4 3 Let us passe over to the new Testament there is duty allowed commended and commanded also as in Luk. 17.10 When you have done all those things which are commanded you say we are unprofitable servants we have done that which was our duty to do where observe that Every command layed on us obligeth us to duty and the works of charity towards poore Saints is termed Duty Rom. 15.27 where the Apostle exhorting the Romans to afford liberal contribution to the poor Saints at Jerusalem drawes his argument ab officio thus If the Gentiles have been made partakers of their spiritual things their duty is also to administer to them in carnal things 4. By grace we are not exempted from duty but more obliged to Duty as you may reade Tit. 2.11 12. The grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live godlily righteously and soberly in this present evil world Sect. 6 Chara ∣ cter 9 The next mark is sincerity specified in the Text because it is one of the fairest flowers in the right Israelites garland Therefore I must insist more largely upon it than upon any of the former He is one in whom there is no guile For the better understanding whereof we must distinguish of guile 1. there is a lawfull and commendable guile as may be seen in St Pauls expression 2 Cor. 12.16 who being crafty as he affirmeth of himself caught the Corinthians with guil as the cunning angler covereth his hook whith some such bate as he knoweth the fish delighteth in and then he useth to draw back his line that the fish may lesse perceive the fraud and more eagerly snatch at the bait till it be caught so here this fisher of men forbore in policy to receive any maintenance of the Church of Corinth which otherwise he might have done that he might the better win them to the love of the Gospel it being thus unchargeable to them And I desire that there were more of this guile and less of the other in all Ministers and Christians which is nothing else but Christian policy seperate from hypocrisie tending to the spiritual good of such as we deale with 2ly There is a sinfull guile ever condemned as most odious to God and man and this againe is threefold 1. guile in heart as Solomon hath it Pro. 12.20 Deceit is in the heart of them that imagine evil 2. There is guile in the tongue arising from that in the heart and both these are the Israelites branded for Psal 78.34.36.37 when God slew them they sought him and they returned and enquired earely after God Nevertheless they flattered him with their mouth and lyed unto him wi h their tongues For their heart was not râ—ght with him neither were they stedfast in his covenant 3. There is deceit in act the wicked worketh a deceitfull work saith Solomon Pro. 11.18 From this threefold sinful fraud are our Heaven-borne Nathanaels acquitted 1. for they are upright in heart as they be described in that song of degrees Psal 125.4 Do good O Lord unto those that be good and to them that are upright in their hearts 2. There is no guile in their mouthes for so it was prophesied of those that should returne from the Babylonish captivity Zeph. 3.13 The remnant of Israel shall do no iniquity nor speak lies neither shall a deceitful tongue be found in their mouth The like is affirmed of the hundred forty and foure thousand which were redeemed from the Earth mentioned Revel 14.1.4 that in their mouth was found no guile for they were without fault before the throne of God vers 5. Thirdly there is no guile in their demeanour either towards God for him they worship in spirit and truth John 4.24 or towards men as Samuel after his many yeares goverment challenged all the people Whom have I defrauded and they all gave him this honourable testimony Thou hast not defrauded us 1 Sam. 12.3 4. and St. Pauls conscience enabled him to say no lesse truly then boldly We have defrauded no man 2 Cor. 7.2 for which cause Iacob also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aug de civit Dei L. 6. C. 37. Simplex sine dolo vel fictione à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fingo inquit Ludovicus Vives in comment a plaine man Genesis 25.27 But here a grand Question ariseth Is there any man under Heaven free from Hypocrisie and deceit when the Apostle condemneth all men to be lyers Rom. 3 4. There is none no not one Answ For proof of
this we need go no further then my Text where we have a double instance and that of two eminent persons 1. Of Nathaniel expressely named and 2. Of Jacob his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alluded to For the former it is evident there was grosse error in Nathanaels judgement when he demanded of Philip inviting him to come and see Jesus of Nazareth Can there any good thing come out of Nazareth v. 46. And Jacob cannot be excused by Aquin 22. 7. 110. 3. ad 3. Vsus est Jacob hoc modo loquendi per spiritum propheticè Aug. l. de mendac c. 1. figuratè pixit c his best compurgators from doubling four times together since his own heart accused him for imposture in following his mothers counsell as will appeare if we view the whole transaction recorded Gen. 27.6 Rebeccah having heard Isaac bidding Esau to goe out to the field and take some venison and to make him savoury meat that he might eat and blesse him before he died She advised her son Jacob to fetch two good Kids from the flock that she might dresse them and make savory meat such as his Father loved that he might bring it to his Father and so obtain the blessing before his brother v 10. But Jacob answered his mother that Esau is an hairy man and I am smooth My Father peradventure will feel me and I shall seem to him as a deceiver and so shall bring a curse upon me and not a blessing yet he was over-ruled by his mother and brought her the Kids which she prepared and sent by the hand of Jacob to his Father who was dim-sighted and therefore Paraeus in locum demanded of him Who he was Jacob said I am Esau thy first born which was an untruth then he goeth on I have done according as thou baddest me when he was not bidden at all 3. excusing his haste alledged that God had brought the venison to him whereas he had fetched it out of the fold without any miracle or extraordinary providence and lastly his Father doubting whether he were Esau he affirmed he was v. 24. The Quest then remaineth yet in force How can the assertion of our Saviour be justified where he affirmeth of Jacob and Nathanael that there was no guile in them since it is cleerely proved that there hath been and ever will be falshood found in all the Childeen of Adam excepting Christ himselfe alone who did no sin neither was guile found in his mouth 1 Pet. 2.22 Answ As we have before distinguished of guile in generall so here againe we must distinguish of sinfull guile 1. There is gross hidden fraud Secondly such as men approve of in themselves and such as they allow not of Thirdly There is guile continued in or truly repented of Fourthly there is such guile as God imputeth to the party in whom it resideth or such as he chargeth not at all upon them in whom it is Fifthly There may be guile in the flesh when there is none in the spirit Now it is granted that this sin hath infected all mankind by nature except Jesus Christ yea that there remaine some dregs of Hypocrisie in the best of the children of man while they live in this world But as for grosse falshood it seldome or never surpriseth the true Christian unlesse it be while he is under some strong temptation or other as here Jacob was for 1. his dear Mother perswaded him to take this sinister course for obtaining the blessing the end was good he saw his mother counsel'd him to it in great love to him he might haply imagin that his mother being withal a gracious woman knew better than himselfe what was both lawfull and expedient in such a case to be done he knew that obedience was due to her that bare him Prov. 1.8 especially when she was so importunate and had taken the curse upon her which she feared he should haue brought upon himselfe by this collusion for me had said unto him Upon me be thy curse my Son Onely obey my voice Genesis 27.13 Secondly Here carnal reason for the present overtopt his faith and suggested The blessing is promised to me and now is the time or never for me to seek it lest my brother prevent me and this is the most probable way of procuring it Thirdly Here we may be sure Satan would not be wanting to imploy his utmost policy to thrust him forward And thus was he drawn into the sinne yet got the blessing in this sinfull method to teach us all that all our blessings proceed from Gods meer grace towards us in Jesus Christ and not for any worthinesse of our own though Jacob here did that which might justly have forfeited the blessing yet even then did the Lord graciously confer it upon him 2. Though he feared hereby to bring a curse upon himselfe which plainly argueth strong doubting in him yet this hindreth not his speeding Where observe again that theoreme of the Apostle to be a solid truth 2 Tim. 2.13 If we believe not yet God abideth faithfull he cannot deny himselfe Though we alter never so much yet God is the same most faithfull and just in all his promises and undertakings But setting aside this time of Jacobs temptation I conjecture that you shal hardly find him offending in this kind either before or after Some may aske Did he not supplant his brother Answ Esau indeed termed him a supplanter to his Father Isaac descanting upon his name Jacob which signifieth a supplanter Gen. 27.36 saying Is he not rightly named Jacob for he hath supplanted me these two times he took away my birthright and behold now he hath taken away my Blessing also But learned interpreters both Orthodox and popish herein justifie Jacob and condemne Esau Paraeus in locum Supplantavit fratrem non dolo malo sed prudentiâ divino instinctu Thomas 22.9.100 art 4. ad 3. Jus primogeniturae debebatur Jacob ex divinâ electione secundum illud Mal. 1. Jacob dilexi Esau atem odio habui Ideoque Esau peccavit primogenita vendens Jacob autem non peccavit emendo quia intelligitur suam vexationem redemisse Paraeus asserteth that Jacob used prudence not without a divine instinct but no sinfull guile and againe he cleereth him of injustice in this matter because he bought not rem alienam sed suam redemit for without doubt saith he Esau had often offered him the birthright and this he gathereth from those words Sell to me this day swear to me this day Gen. 25.31.33 q.d. Now performe to me what thou hast often promised me Secondly although there is hidden guile and may be sometimes grosse fraud in the times of temptation in a true Christian yet when he discerneth it in himselfe and after the temptation is past he alloweth not of it in himself as the wicked do e.g. Ephraim justifieth himself in his legerdemain Hos 12.7 He is a merchant the balances of deceit
super Psa 75. Si verus Israelita in quo dolus non est dolost et mendaces non sunt veri Israelitae argues against them all If he be a true Israelite in whom there is no guile then guilefull persons and liars are not true Israelites Obj. But some will say Plain dealing is a jewel but he shal dye a beggar that useth it Ans Were this true yet better it is to dye a beggar with Lazarus and after death to rest in Abrahams bosome than to live in the greatest plenty with Dives in this world and to go to hell in the world to come 2. But Christians leave this maxime to Machiavel and the father of lies For Iacob was a Gen. 25.27 plain man yet grew exceeding rich with my staff said he I passed over this Jordan and now I am become two bands Genes 32.10 On the contrary wise Solomon inspired by the spirit of truth reacheth that wealth gotten by vanity shal be diminished Pro. 13.11 and again An inheritance may be gotten hastily at the beginning Pro. 20. but the end thereof shall not be blessed And though the bread of deceit for a while may seem sweet to a man yet afterwards his mouth shall be filled with gravel Pro. 20.17 and in the end he shal find that too true which now he will not beleeve That he hath laboured for the wind and when he returneth to go as he came he shall take nothing of his labour Eccl. 5.15 16. which he may carry away in his hand Obj. But may he not leave them with his children A. Solomon resolveth this quaerie Those riches perish by evil travel and he begetteth a son and there is nothing in his hand c. Eccl. 5.13 14 15 16 17. Where we have 6. things observable 1. He may think that he hath gotten riches but he shall find that he hath laboured for the wind 2. Those riches shall not profit him 3. They are kept while he hath them for his hurt 4. The unjust getting and ill keeping of them shall yeeld him no better fruit then much sorrow and wrath in his sicknesse 5. He shall carry no more out of the world then he brought with him into the world 6. His children shall be nothing better for them when he is gone Hee begetteth a son and there is nothing in his hand But there remaineth the last and worst thing behind a sad reckoning for all Pro. 21.6 The getting of riches by a lying tongue is a vanity tossed to and fro of them that seek death They sought treasures with very great toyle but shall find death when they think not of it as the silly fish seeks the baite but meets with the hook for these men seeke death eventually not intentionally but would they consider in time that while they seek seeming good things * Euseb Emisenus hom 3. de pascha Remanet quod damnat praererit quod delectat which perish in the using they shall find real curses which will abide with them for ever they would not take somuch paines to bring perdition upon themselves 10. Now let us proceed to our true Israelites last character He Nathanael-like imitateth the good examples of holy men which is termed by the wise man Pro. 2.20 walking in the way of good men and keeping the paths of the righteous Among whom Iacob is here singled out as a most eminent patterne for us Let us therefore propound to ourselves Iacobs conversation wherein we shall find many memorable passages whereby all other persons may try themselves whether they be his spiritual sons and daughters or no. But before I come to particularize them this double caution is to be premised that all things spoken and acted by this blessed Patriarch are not to be imitated some of his words and deeds being justly liable to animadversion and censure as his praevarication and polygamie * Notanda non imitanda which yet are to be noted by us for much good may be learned out of his evils for 1. thereby we are advertised that there is no absolute exemplar or pattern to be found among men except Iesus Christ who is to be followed in all things which are recorded in the Gospel and propounded for our imitation for he onely never offended in word or deed and therefore the Apostle exhorteth the Corinthians to be followers of him even as hee also was of Christ 1 Cor. 11 1. 2 we must have a precept as well as a president to direct us how far or wherein we are to imitate Jesus Christ and other holy persons otherwise Christ himselfe is not to be imitated by us in all things without restriction for he did many things as God and mediator as walking upon the Sea and dying for the sinnes of the world wherein none of us may imitate him 2. hence we are taught not to conclude against ourselves or others that there is no true grace at all where some remainders of sin are found 3. what need we and the best men have of an advocate with the father 4 whosoever with the Egyptians follow the dark side of the cloud must needs be drowned and perish 5. and therefore we are to cast our eyes on the light side thereof for so the Apostle Heb. 12.1 compareth the examples of believers to the cloud which guided the Israelites from the land of Egypt to Canaan whereas the Egyptians following behind it perished and * Isid de summo bono l. 2. c. 11. Qui sanctum virum imitatur quasi exemplar aliquod intuetur sesque in illo quasi in speculo prospicit ut adjiciat quod deesse virtuti agnoscit Isidore resembleth good examples to a looking glass wherein others may see what is defective in themselves Instance 1 1. These things being necessarily premised let us now mind our copy set us in the text I shall propound 13. several instances 1. Jacob was a servant of the true God and accounted it his honour to be so Genes 32.10 As many therefore as Luk. 6.46 call him Lord Lord but do not the things which he commandeth him assume the name but refuse the work shall be reputed among the evil and sloathfull servants who will expect to enter into the kingdom of heaven but shall be shut out of it 2. All that are ashamed of Christ and his words of them will he be ashamed at the last day before his Father angels and men Mar. 8.38.3 Those that serve Satan and diverse lusts and pleasures Tit. 3.3 and will not be perswaded to yeeld their members servants to righteousness unto holiness as they have yeelded them formerly servants to uncleanness and to iniquity unto iniquity are the bondslaves of sin and Satan free from righteousness and shall in fine receive the wages of sin which is death Rom. 6.19 20 23. Let us therefore have grace whereby we may serve God acceptably with reverence and godly feare as Iacob did Hebr. 12.28 Instance 2
who call not upon God dayly and duly in private and with their families upon whom the Lord hath threatned to poure out his fury Jer. 10.25 and yet alas how many families are there in every Town City that make little or no conscience of family prayer 6 covetuous and malecontented murmurers 7 unthankfull soules 8. rash false-swearers and such as swear by creatures instead of God 9 who put the evill day far from them 10. such as are contentious and injurious much more Murtherers Raylers Cursers 11 Stubborn and Disobedient Children with all false purloyning servants 12 neglecters of Gods publick worship with all Idolaters 13 unnaturall parents and bitter and cruell husbands 14. Apostates and backsliders All these together with all sorts of men women and children by nature of what nation or condition soever they be are as yet forreigners to the Common-wealth of Israel Eph. 2.12 and have neither part nor portion in all or any of the honour or happinesse which appertains to true Christians and if they continue in the state wherein they are till death the wrath of God shall surely seize and abide upon them for ever Branch 2 Secondly This might serve though I know nothing can serve to convert any till the Lord take away the scales from their eyes and hardness from their hearts to take downe the pride of all unbelieving and carnal Jewes who call themselves the holy seed the people of God Israelites and the children of Abraham whom Iohn Baptists reproves Mat. 3.9 for haveing so much as a thought to say we have Abraham for our father and our Saviour proves them to be degenerate Ioh. 8.39 by this demonstrative argument If ye were Abrahams children ye would do the works of Abraham But ye do not the works of Abraham therefore you are not Abrahams children but of your father the devil v. 40 41 42. And Saint Paul in sundry places disproveth them by distinguishing between right and titular Iewes Rom. 2.17.25 26 27 and between children according to the flesh and children according to promise Rom. 9.6 They are not all Israel which are of Israel saith he neither because they are the seed of Abraham a e they all children v. 7. But the children of the promise are counted for the seed And this distinction is held forth in the old Testament as a most certain truth from the beginning for king Saul an Israelite according to the flesh of the tribe of Benjamin 1 Sam. 9.1 2. is yet by the spirit of God termed an heathen Psal 59.5.8 compared with the title of the Psalm for Saul was an Israelite by descent but an heathen in his manners On the other side Ithra was an Ishmaelite by birth for so he is called 1. Chron. 2.17 and yet is he termed an Israelite because he was a proselyte or an Israelite by grace 2 Sam. 17.25 And unless all the rest of Abrahams posterity can demonstrate their descent from Abraham to be spiritual as well as carnal all the benefit they shall gaine thereby will be the greater indignation and wrath as Paul hath foretold Rom. 2.8 9. Tribulation and anguish shall be upon every soul of man that doth evil of the Iew first and also of the gentile Vse 3 3ly This serves for direction and consolation to them who among Iewes or Gentiles will follow this direction Direction Quest If any here demand Is there not then any door of hope left for all those who are excluded out of the number of true Israelites as yet by the foregoing characters and instances Answ Yes there is hope in Israel concerning these not onely the Iewes but also the sinners of the Gentiles by nature as scripture stileth them Gal. 7.15 But this hope and consolation is propounded only conditionally To begin with the Iew there is hope layd down for him that he may be graffed into Christ upon this condition that he become a true believer on his name as the great Apostle of the gentiles declareth Rom. 11.23 They also Rom. 11.23 if they bide not still in unbelief shall be graffed in for God is able to graffe them in again Then come to the gentiles yea take the worst in all the series or pack of them who is alive or hereafter shall live in this world there is a conditional ground of hope comfort for every one of them except they have committed that unpardonable sin against the holy Ghost for they may become Israelits by grace and so be made partakers of the highest priviledges and forementioned glory For blessed be the Lord of the whole earth as he is entituled Psal 95.5 He hath 1. Prophesied of the conversion of the Gentiles that they shall come unto him from the ends of the Earth Jerem. 16.19 2 Sam. 22.44 45. 2. He hath invited all the ends of the earth to looke unto him and be saved Isa 45.22 3. He hath promised that in Abrahams seed all the nations of the earth shall be blessed Genes 22.18 and that all the ends of the world shall remember and turne unto the Lord and all the kindreds of the nations shall worship before him for the kingdom is the Lords and he is governour among the nations Psal 18.27 28. and in him shall the Gentiles trust Isa 11.10 4. Many fervent prayers have beene made on our behalf for this end recorded in the oracles of God witness Noahs prayer God perswade Iaphet to dwell in the tents of Shem Genes 9.27 and the Churches supplications in after ages Psal 67.2 3 4 5. Cantic 8.8 c. 5. From the beginning the Lord gave to his son Iesus Christ the heathen for his inheritance and the uttermost parts of the earth for his possession Psal 2.8 6. Some of the Gentiles in all ages have beene brought in to embrace the faith as Rahab the harlot Jam. 2.25 Ruth the Moabitess Ruth 3.11 and the widdow of Sarepta Luk. 4.26 with many others forerunners of the residue of the heathen in the fulness of time to be brought home to Christ 7. God gave his son to be a light to the Gentiles as well as the glory of his people Israel Luk. 2.30 8. When our Saviour Christ the Lord was newly born the Angel brought to the shepheards glad tydings of great joy appertaining to all people Luk. 2.10 9. The precious blood of the Lamb of God was shed to take away the sin of the world Joh. 1.29 and he is the propitiation for our sins saith Saint John and not for ours onely but also for the sins of the whole world 1 Joh. 2.2 10 By the death of Jesus Christ the middle wall of partition is broken down who abolished in his flesh the enmity for to make in himself of twain one new man so making peace Eph. 2.14 15. This is to be accounted an unspeakable mercy to us sinners of the Gentiles 1. It is such a mercy as was denyed to all nations that ever lived before Christ excepting some few persons whom
him who readeth or heareth them Motives truely he is unworthy to have any more spoken to him but before I can hope to perswade men I must begin with God who onely can perswade the heart O thou great Captain of the host of Israel who hast the key of David that openeth and none can shut and shutteth and none can open be graciously pleased to exercise thy great power and infinite mercy in working upon the hearts both of the writer and reader of this treatise to answer this thy call that of wild olives by nature we may be graffed into Jesus Christ and may become trees of righteousness the planting of the Lord that thou mayst be glorified in us and by us and we with thee Alas Lord what can a weak mans words availe where the word of the â—â—ving God is rejected The arguments â—re full of power but the hearts of the â—hildren of men are full of obstinacy â—nless thou raisest the dead and creaâ—est clean hearts no good can be done â—end therefore thine irresistible Spirit â—o convince and convert us give new â—yes and new eares and renew a right â—pirit within us then shall we heare â—nd see and run to joyne ourselves who have formerly beene sons of the â—â—ranger to the Lord and to thy people â—hou who gatherest the out casts of Isâ—ael remember thy promise to gather â—thers to thee besides those that are alâ—eady gathered Save us O Lord our â—od and gather us from among the â—eathen to give thanks unto thy holy â—ame and to triumph in thy praise Isa 56.7 8. â—sal 106.47 Now if after prayer to God teares â—ould move you whose good is here â—â—tended they should not be wanting beseech you by the teares and preciâ—s blood of Iesus Christ to grant me is desire not for any thing from you 〈◊〉 my self but for the salvation of your own soules that you lay these things deeply to heart Is it nothing to you to have lived so long without Christ being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world Eph. 2.12 Dare you continue in this estate sincâ— you know not how little time you havâ— to live before you goe hence and be nâ— more seen Is not God a portion wortâ— having is not his love worth imbracing feare you not the torments oâ— Hell doe you not value the joyes anâ— glory of Heaven Return a candid anâ— sober Answer to these Questions whicâ— God himselfe and not I propounâ— unto you Say in good earnest to him Lord enable us and we will becomâ— true Israelites and then I assure you 〈◊〉 his name and in the word of trutâ— God will be your God and the Goâ— of your seed he will love you freeâ— unto the end the second death shaâ— have no power over you feare not is your Fathers good pleasure to giâ— you the Kingdome Luke 12.32 whâ— shall I say of the blessed spirit of gracâ— he stands at the door of your hearts and knocks if you will hear his voyce and open the door he will come into you and sup with you and you with him Revel 3.20 And judge righteous judgment whether is it better to walk in that double Aegyptian darknesse of errors and manners or to be children of light 1 Thess 5.5 whether is it more eligible to be dead in trespasses and sin or to heare the voyce of the Son of God and live the life of grace here and the life of glory hereafter John 5.25 Whether is it safer to be the friends of God or his cursed enimes to have fellowship with God or devils yea to be Gods sons and daughters or children of the devill for you must needs be either of the former or the latter sort of these I call Heaven and Earth to record this day that I have set before you life and death blessing and cursing therefore choose life that you and your seed may live Deut. 30.19 Thus shall you be free indeed free from all evill and free to all good spiritual and eternal for Jerusalem which is above is free which is the mother of all true believers Gal. 4.26 what vast summs of money doe some forego to purchase freedome in some great City as the chiefe Captain did to be made free in Rome Acts. 22.28 But all the money in the world will not purchase any freedome in this City the spiritual Jerusalem you must either be born in Sion or you can never be free here againe men may confer political freedome as king Saul promised to make his house free in Israel who should kill Goliath 1 Sam. 17.25 but none can confer this spiritual freedome but the Son the great King of Heaven John 8.36 Lastly if the Queen of Sheba pronounced Solomons men happy and twice happy for standing continually in his presence and hearing his wisedome 2 Chron. 9.7 how much more happy is it for us to draw nigh to God Psalm 73.28 Herein the children of Israel surmount all people in the world besides for they onely are neere to him Psalm 148.14 and as dear as the Apples of his own Eye Zachary 2.8 And as they are neer and dear to him so is he nigh to them to hear them when they call Psalm 145.18 and to save them in all times of their distresse Psalm 85.9 Israel of old gloried in this priviledge Deut. 4.7 what Nation is there so great that hath God so nigh unto them as the Lord our God is to us in all things which we call upon him for and were it now impossible for us to have him as neere to us as he was to them our case were miserable but blessed be God as he hath commanded us to draw nigh to him so he hath promised to draw nigh to us also Jam. 4.8 But of all others shall we be most miserable if we would not obey this his Command of drawing nigh to him that he may fulfill his promise and draw nigh to us for they that say to him now depart from us shall heare him say to them at the last day Depart from me ye accursed into everlasting fire Sect. 12 For the Lords sake therefore remove all impediments that hinder you from becomming Israelites indeed Impediments What these lets and remoraes are I shal briefly lay down O! that you could as soon overcome them These impediments are either external or within your selves 1 Their smal number The 1. externall Let is the paucity or fewnesse of their number But doe not you know that ordinary stones are more rife than orient Pearls and is not a precious stone the more valueable and excellent by how much the more rare it is These are the Lords Jewels whereas all other are but like lumber in the house Mal. 3.17 They shall be mine saith the Lord of Hostes who best knoweth the true value of the children of men in that day when I make up my Jewels and